De Inventione Capitis Joannis Baptistae

Dionysius Exiguus: On the Discovery of the Head of Saint John the Baptist Prologue. To the lord abbot Gaudentius, venerable to me, Dionysius. The care and zeal of the most dear brothers, whom you govern by the grace of Christ, compelled me to render into Latin speech the account which, concerning the discovery of the head of the blessed John the Baptist, was written in the Greek language; they said it was fitting that on his nativity—than whom no greater among those born of women arose—this account, which is handed down concerning him, should be made known to the faithful people. With ready mind, therefore, in a brief work I set forth what was demanded, especially because I learned that your holiness wished this same thing to be done. Nor do I perceive that this was done without divine design: and this same holy John, the forerunner of the Lord, the herald of truth, the summit of all prophets, and the founder of monks, just as he first showed himself to monks—who once removed his most sacred head from the house of the impious king Herod, and later from the city of Emesa, unknown to many for a long time—and again declared himself to monks, so now by the office of monks, however humble, he has deigned to make this history about himself manifest to the Romans. I believe he delights in the service of a venerable purpose, inasmuch as through those who follow the singular life, he might spread his glory in Christ.

We say this not because we insolently arrogate to ourselves the consciousness of any brilliant mind, but because the pious profession itself naturally fosters holy zeal, even if our slothful conduct does not equal it. Yet what manner of life that same most blessed one then required, which of the faithful could be ignorant? For besides that exceptional bounty of divine grace by which he was conceived in consequence of a promise, and while still enclosed within his mother's womb—from a womb which he had made fruitful though it was barren—he recognized the Author of all things in the womb of the holy Virgin. Besides that singular glory by which he was the Baptist of Christ and the friend of the heavenly bridegroom, he often dwelt alone in desert places and hidden retreats, persevering day and night in fasts and prayers, clothed in camel's hair, and fed on locusts and wild honey. All these things are shown to be indications of the highest continence and frugality, by which, renouncing the whole world with its pomps and pleasures, he deigned to see nothing other than Christ: to whom, even as he came to his baptism, he bore witness, saying, "Behold the Lamb of God, behold him who takes away the sins of the world.

And while he was setting before all men examples of virtue by such illustrious deeds and such magnificent acts, yet the leaders together with the elders, and the scribes and Pharisees, reproached his merits with insane audacities: as our Lord testifies in the Gospel, when he said, "John the Baptist comes, neither eating nor drinking, and you say, 'He has a demon.'" Just as now many of the Christian Pharisees, without doubt, if they happen to see servants of God abstaining, break out into the same insults and curses, and do not shrink from pursuing with their own contumely the thing which they ought to attain by imitation: so that a praiseworthy life, exposed to malicious rumors, can maintain its laudable perseverance, by which it kindles the fervor of ancient emulation. Moreover, we endure this hatred from the similarity of our conduct, so that what our Lord said in the Gospel is also confirmed in us: "If you were of this world, the world would love what is its own; but because you are not of this world, therefore the world hates you." This hatred of the world fell upon St. John, whose feast is today celebrated by the Church throughout the whole world, and he suffered it even in the time of the tyrant Julian, rather than the prince, in his remaining body, which, then committed to burial by his disciples, the most sacred Gospels have recorded.

For the savage cruelty of the pagans, matching the character of the most impious and apostate Julian, having broken open the tomb of the most blessed one, madly extracted his bones, and burning them with fire reduced them to dust, and scattered them everywhere with insane fury. But the grace of Christ, which directs the hearts of his servants, had at that time brought monks from Jerusalem there for the sake of prayer, who, seeing such a wicked crime perpetrated by the impious, while the pagans themselves stood amazed, transferred those same venerable relics, and soon departed from there, carrying with them the venerable treasure. Behold, again the service of the monks is divinely procured, so that just as through monks the head of this saint was found, so also through monks the remaining relics of his body were preserved: which were immediately sent to Saint Athanasius, bishop of the city of Alexandria; afterwards Theophilus, bishop of the same city, having destroyed all the idols' shrines, deposited them in the basilica which he piously built under the name of the same most blessed John the Baptist, with great veneration of the people. But now it is time to relate to you the aforementioned history, and for this labor of ours to effectively obtain the support of your prayers.

Concerning the Discovery of the Head of John the Baptist. On the first discovery of the precious head of the illustrious and glorious prophet, the forerunner John the Baptist. Translated by Dionysius Exiguus. Two monks, having set out from the East and desiring to behold the precious Cross of Christ and the glorious sepulchre of Him who, made man for our salvation, underwent death, through which He bestowed upon us life and immortality, as well as the venerable places of His resurrection and ascension into heaven, arrived at Jerusalem. To one of them, the forerunner of the Lord’s advent and the baptizer of the Eternal King, Saint John, appearing, said: “When you come to the house once of King Herod, take with you my head, which you will find buried in the earth.” And when morning had dawned, the monk related the vision he had seen to his brother, who, suspecting a delusion of the imagination, persuaded him to whom the mystery had been revealed that it was nothing, just as he himself thought. And when they had consigned the matter to neglect, on the following day the herald of truth appeared to each separately, and appearing to them in like manner, spoke thus: “Driving out every doubt of unfaithfulness from your hearts, let your thought not falter concerning the truth of the vision.” And when each had reported the agreement of the other, confirmed by the twofold vision and fearing the punishment of disobedience, they without delay fulfilled what had been commanded them.

And with divine grace preceding them, they placed the head of the Baptist, which had been cut off for the sake of justice and piety, in a haircloth sack. I judge that the prophet was pleased with such a covering, since his body had once been covered in the desert with camel’s hair. Therefore the monks returned, bearing the head which Herodias, receiving on a dish as the reward for her daughter’s dancing, had seized upon like a longed-for hunting prize. Moreover, thinking that the reproaches of the prophetic tongue had now ceased, she by no means allowed that venerable head to be buried with the rest of the body, fearing their reunion, and undoubtedly considering this: that the whole body of the saint would rise again with all ease; but this could not happen if she herself retained the head. And so she did not commit it to burial in a common place, but buried it within the enclosure of her own house. For the love of an illicit union, betrayed by its own contrivances, imagined for itself images of reproaches, and the wicked daughter of the devil feared the severed head of the just man; and thus deceived by the depravity of her thoughts, she thereafter believed herself hidden. Therefore the monks, who were deemed worthy of such a revelation of the forerunner of Christ, taking up the venerable head, hastened to return home.

Now a certain potter, at that same time, oppressed by many hardships in the city of Emesa and lacking all necessities, since he could no longer struggle against extreme poverty, afflicted by great weariness on account of the difficulty of his need, believed that he could sustain his life only by departing it. It happened, however, that while he was fleeing, he encountered those monks who were carrying the most precious vessel of the desert. And when he had become their companion and fellow traveler, they faithfully entrusted the burden to him, as travelers are wont to do together, explaining the vision that had been revealed to him. But the Forerunner appeared to the potter, who was ignorant of the mystery, and warned him to hide from his companions and, taking what he was carrying, to flee. When he had done this, he returned to his own home, from which he had departed; and from that time on he continued to flourish in all prosperous affairs. He understood, however, the author of his prosperity, and offered honor and devoted zeal suited to his abilities. When he saw that death was drawing near, he carefully sealed the jar in which he kept that gift, and commended it to his own sister, relating to her his former poverty and revealing the wealth that was now in his hands.

And when he had recounted the discomforts of his former poverty which he had fled, and had indicated the manner in which he had been rescued from them, he begged her to treat the deposit honorably, and not to open the jar before the outcome of the matter revealed what was inside, thinking, I believe, that the vessel itself was like a womb for the Forerunner, so that just as he had been made known to the Lord while placed in his mother's womb, so indeed after death, living, he would reveal the mystery of that urn at the opportune time. And therefore he did not keep silent about the author of his unexpected change of fortune, but said: "O woman, you will be taught by these very experiences, and you will come to know the manner of our life and conduct, from the time we merited to possess this treasure. If, therefore, you also hold reverence for this, you will enjoy an abundance of all goods, both present and future. But if perhaps the length of time should take away your strength, or violent bodily illness should waste you away, so that you are less able to pay the due devotion, do not delay in handing over this gift to some pious and faithful man." After the brother's death, as long as her strength was consonant with her devotion, she is proven to have loved the holy task. But when she yielded to the necessity of old age, she, indicating what had been entrusted to her by her brother, handed over the deposit to those who were to receive it piously.

Now many, receiving this gift in alternating succession, a certain Eustathius, a monk by name and a presbyter of another sect, took what was preserved in the hydria, just as it had been sealed. Indeed, those who had given it were unable to discern his religion, and judged him a pious man; but he, too cunningly ascribing to himself the healings which were conferred upon those approaching through the virtue of the holy head, strove to adulterate the truth of the faith, like a most wicked huckster; and finally, having become known to those servants who rightly, holily, and inseparably glorified the blessed Trinity, he who under the pretense of paternal veneration was proven to be insulting to Christ, the Son of God, was driven out from the city of Emesa, with the judges also cooperating. He begged those who were seeking to separate and expel him salubriously from the holy flock to grant him at least the space of a single day to remain in that cave where the holy deposit was known to be, because the constraint of the night hour was already pressing. But by the providence of God he was frustrated in his hope. For he could not obtain that what he was attempting be accomplished. Therefore, venerable men, pursuing the purpose of a singular life, take over that same cave.

Now many, succeeding one another in the monastery, finally, under the archimandrite Marcellus, divine grace deigned to reveal—whom the angel Gabriel announced, and a barren mother brought forth—the dweller of the desert, the great corrector of impiety and avenger of the law, the Lord’s forerunner, the friend of the Bridegroom, the Savior, the Baptist, the herald of truth, and the most fervent lover of justice. The venerable archimandrite Marcellus related the manner of this apparition in these words. On the Second Discovery of the Precious Head of the Holy and Most Glorious Prophet, Forerunner, and Baptist John. By the same interpreter. He appeared, he said, the thrice-blessed and universal apostle and faithful friend of our Savior Jesus Christ, in the middle of the week of the holy fasts of Lent, on the eighteenth day of the month Peritius, that is, the twelfth day before the Kalends of March, in the year seven hundred and sixty-third [or, seven hundred and third], in the sixth indiction, during the reign of the most pious emperors and servants of God, Valentinian and Marcian, under the most holy bishop Uranius of the city of Emesa, to whom also this same thing was revealed on the twenty-fourth day of the same month of Dius, that is, the sixth day before the Kalends of March.

He revealed to me, Marcellus, standing in great fear and reverence, in the form of a fiery star, according to the most faithful visions that follow—He who created all things by His power and prepared them in His wisdom; who knows all things before they happen, and dispenses everything for the salvation of the human race; who is above all, blessed forever. Amen. Therefore, God deigned that I, His servant, should be the beholder of the proposed vision. For I saw in a vision of the night, and behold, the gates of our monastery were opened, and placed in great fear, I ran to close them. And again I look, and a river bursts forth at our gates. When I had seen this, stupefied, I pondered whence came such an immensity of waters. And while I was considering this with myself, lifting my eyes, I saw Marcellus the presbyter, who was second after the archimandrite Maxentius, coming from the southern side of the river, and we heard the voices of many throngs from the eastern side of the basilica of the martyr Saint Julian. Their immense sound was carried to us, and through the waters themselves, the people hastened with eager impetuosity. While I was wondering how, walking in the midst of the waters, they arrived swiftly at us, and each throng chanted in its own tongue, suddenly a voice was heard from those who were shouting from the east: "Behold, Saint John the Baptist descends." And as I stood at the southern gate, the eastern doors were opened, and the throngs of psalm-singers immediately entered.

Leaving aside the spectacle of the river, and standing at the beginning of the ladder, I observed the sacred office which they were celebrating in the monastery. And standing on that same ladder, I saw two courtyards, one facing west and the other facing south; and between the two courtyards a great temple, and each group entered the courtyard that faced east, worshipping [or, and worshipping] toward the temple. But those entering the southern courtyard immediately came to rest. When the groups had fallen silent, others went ahead and cried out: "Behold, Saint John is coming." While I stood in the same place on the ladder, Saint John, the Forerunner of the Lord, came, and I saw him in the temple that had been shown to me; and behold, there was one on his right and one on his left. While he stood in the temple, the crowds of the groups began to approach him in turn and to be blessed by him; and likewise, singing psalms, they proceeded to the basilica of Saint Stephen the Martyr, gathering together. When the groups had dispersed, I too thought to approach him, so that I might be blessed by him. And it seemed to me that I should enter through those doors through which the groups had entered. And because I had not seen that anyone had given [or, had given] the kiss of peace to anyone, except that they had kissed only his feet [or, his chest], approaching him from the front [or, from within] with fear and reverence, I cast my head down to the ground and ran, and held his feet. He, however, taking hold of my chin, kissed me.

When I had merited this, I immediately awoke. A few days later, however, I see, and behold, the doors of the monastery on the south side are opened again, and I was shouting to the brothers, why they had left those doors open; and I went quickly to close them, and behold, I see Saint John standing at the outer door, and with him those two whom I had seen before, and I approached to be blessed by him, and again raising me up, he gave me the peace. His garments were white; and soon drawing a vessel full of honey from his bosom, he gave it to me, saying: "Receive this blessing," and he poured that vessel of honey over my hands, and I asked him, saying: "Holy Lord John, whence have you come to us?" He replied: "I have come from Sebaste." I then went before him, and both he and those who were with him entered our monastery, and again he poured the vessel of honey over my hands. And when I had carried his blessing to the upper part of the refectory, he himself entered the oratory; and when I had gone down to the oratory where he was, behold, I see a column of fire before him. And seized with great fear, I awoke. After this, however, before the door of the monastery, where the holy deposit was, was entrusted to us on the holy days of fasting, where we took food in the evening, I said to our brothers: "Let each of you not neglect to repeat his psalms.

And leaving me in the dining hall, they descended to the beginning of the stairway which looks toward both monasteries. When they had sat down to repeat the psalms, Brother Isaac, raising his eyes to the right, saw a fire burning in the planks of the door of the cave where the venerable head of Saint John the Baptist was placed. When the brother saw this, he cried out and said: "My lord, my lord, a fire has been kindled in the door of the cave." And I responded: "Do not fear, brother, but fortifying yourself with the sign of Christ, persevere there." The brothers, however, closing the door out of fear, came to me in haste. But I, recognizing the mystery from the visions previously shown to me, said to them: "Do not fear, my brothers, because the Lord will make this favorable for us." After five days, however, Maxentius and Stephen, venerable presbyters and archimandrites, coming to the holy bishop on the evening of the Lord's day, suggested to him everything concerning that cave, which adjoined our monastery, so that both might be joined together; and the bishop ordered this to be done. To whom the presbyter Stephen said: "By our command, tomorrow early I will hand over the cave to Brother Marcellus." And coming in the morning, he handed over to us that monastery in the presence of the presbyters Palladius, Peter, Gennadius, and Stephen, archimandrite of the monastery of Bethgalorum [or Bethgaalorum]. And opening the door which had been barred, we entered together and adored [or prayed].

But seeing that the place was excessively neglected, he urged that we should take care of it. And the same Stephanus the presbyter set out to visit the monasteries that were established in the little villages. I, Marcellus, however, taking the brothers, began to devote diligent care to the monastery that had been given to us. And while we were cleaning those places, Petrus, the presbyter of the place Bethmamatis, came and said to me: "Stephanus, the archimandrite of the Bethgaalorum, begs that for the Lord's sake you come with us to the monastery of the blessed Carterius." And I replied that I could not come, because I was devoting care to the place entrusted to me; but he compelled me to set out with him. And as we were going together, I said to him: "Let us go up and greet Cyriacus, the deacon and archimandrite." And going up and greeting him, we began to wish to go to the aforementioned monastery of the blessed Carterius. And Cyriacus the deacon said to me: "Have you come for this reason, that you might depart without delay?" To whom I replied: "It is necessary that we walk quickly, because a monastery has been given to us by the bishop, and we are urgently devoting care to it." And so, descending, we arrived at the often-mentioned monastery; and when we had greeted the brothers, arranging what was necessary, we were returning. The aforementioned Petrus and Stephanus, presbyter archimandrites, say to me: "We bid you farewell; pray for us.

Then I said to them: "Today we have taken on the monastery, and you wish to leave? Stay, I beg you, and comfort us"; and I compelled them. When evening had come, after the prayers, having taken food, we rested: both of them in the upper dining room, I indeed there in the inner chamber. While I was sleeping that night—the night on which the door of the monastery or cave was opened, that is, the following day, the third day of the week, after the night prayers—a hand, as it were, of a man struck me three times on the right side, and I heard a great voice saying to me: "Behold, the door is opened, and therefore know the one who has revealed the entrance to you, lest you be negligent." I, indeed, with great fear, turned and sat up, and I saw a flaming star in the doorway where I was resting. Conceiving even greater fear, I signed myself with the cross of Christ, and it did not move from that place at all. I therefore rose and put my hands on the door where it was, and again it was found on the next door. When I had opened the door, one of those who were resting there perceived it. And when I had reached the second door, the star was found on the third door. Then I saw it on the inner steps of the stairway. Now the doors of both monasteries were similarly opened, and the door of the cave was open. And behold, the star itself preceded me, and I, following it, entered until it stood still in the small apse of the cave; and seeing this miracle, I adored the Lord, prostrate on the ground, for many hours.

I recalled, however, that I had as guests the venerable men Peter and Stephen, presbyters and archimandrites, and lest they suspect where I had been during the night, I rose from prayer. And going up again, when I wished to enter the cell, they said to me: "Where have you been so long?" I answered: "Because I went down for a necessary task." And when I wished to enter where I had rested, they said to me: "Are you going in again?" But I, feeling myself stunned from the revelation I had seen, begged their pardon as if I were out of my senses, and immediately withdrew. When morning came, they bade me farewell and departed to their own cells. But I, after they had left at dawn, ordered the brothers who were with me: "Close the doors, remaining outside, and if by chance someone comes to inquire, say that I am occupied." For Palladius the presbyter often came, entering and reading the Gospel. So when he came as usual, the brothers then denied him entry, affirming what was true, that the Gospel also was under the archimandrite's key, and he was excused. He came a second time, and came a third time, and thus entered. For I, taking a censer, placed incense in it, and piously besought the Lord to show me the place of the heavenly treasure. Also taking a rake, I began to dig, and came to a place that was built of lime and ordinary tiles.

The more I descended by digging, the stronger the sound seemed to be, as if from the striking of a water jar. And after I had dug and descended to the floor, I found what seemed like sand fused from brass, and working hard, I could scarcely remove the sand. After this, however, when the sand was removed, a larger tile appeared. Lifting this, I found a marble slab beneath it; and lifting the slab, I discovered the jar. This, with fear and reverence, lighting a lamp and placing incense in a censer, I carefully felt, and adoring the Lord, I remained astonished for a long time, and I covered the holy jar again. Immediately, however, Gennadius the deacon and archimandrite came to us, and greeting me at the entrance of the cave, said to me, "Come, I pray, let us enter the cave together." And after we had prayed there, he gave me the kiss of peace, and to my brothers, and said, "I have recently arrived from my monastery of Caperelo, and I saw a dream of this kind. It was as if we both stood in a certain cave, in which there was a great abundance of the purest palm branches, like the sun, and a portion placed on top of loaves. An immense crowd of people was coming and taking from them. Neither did they diminish, nor did the people who had taken them cease. And already, as we were failing because of the multitude of the crowds, the loaves began to fly over our hands, and thus all who flocked to this grace of the gift received them." After he had related the dream to me, I replied, "What you have seen is good.

And reflecting within myself what this vision might mean, and again pondering what had preceded, I said that this vision is from God. Knowing, however, that these things had happened by divine will, I related how Saint John the Baptist had deigned to appear; and he, as soon as he heard, remained astonished and began to pray that I might show him the place, which I did. After this we both went out and discussed what ought to be done, and it seemed best to me that I should first go and inform Stephen, the presbyter and archimandrite of the monastery called Claramnium [or Daramium], and through him it would be made known to the bishop. And coming to his monastery, we did not find him. For he had gone, as we said, to the monasteries that were in the fields, on that same day on which he had given us the monastery and opened the door of the cave. And when we had gone out, it pleased us to summon to us Cyriacus, the deacon and archimandrite, and to reveal to him the mystery through which Saint John had deigned to appear to us. We therefore sent brother Isaacius to him, saying: "Come to us quickly." When the brother had come to him and had told him, he immediately obeyed and came. When we had greeted him, he related to us a dream he had seen, and it was in harmony with the vision that Gennadius the deacon had reported to me. And when we had prayed, we soon took care to reveal to him the revelation of Saint John the Baptist, and he said: "Let us consider what must be done." And I said: "I think it fitting that we make this known to the bishop.

And again, knowing that the oft-mentioned Stephanus, presbyter and archimandrite, had not come from the field, we remained for five days after the revelation was shown to us. On the Sabbath day, after noon, while we were sitting and conversing, Saltus [Salius] the collector and Maris [or Marius] Linopola Lechtarius came in to us, and after speaking with us, they immediately withdrew. I then said to brother Isaac that he should close the door after them. And again, while we were sitting and speaking, I was suddenly struck so violently on the knees that I was completely bent over, and could not at all rise up or perform any task. Then Gennadius and Cyriacus, deacon and archimandrite, said to me: Did we not tell you, Do not cause delays, but let us go and lay the matter before the bishop, because presbyter Stephanus is said not to have arrived yet? I, however, remained greatly afflicted. But they, celebrating the evening office, came in to where I was lying, and announced, saying: We have satisfied the oath to Saint John, taking your place, that the bishop will know the whole matter through you before sunrise tomorrow. And I answered: You have done very well, promising this same thing; and immediately I was relieved of my pains.

On the following Lord’s day, together with the deacon Cyriacus and the monk Julianus, we came and suggested to the bishop, who was then leaving the church after the morning prayers, saying that Saint John the Baptist had been revealed. He, astonished, said: “No one knew this, and who among you dares to touch it?” And the deacon Cyriacus said to him: “When do you deign to come?” And he replied: “Tomorrow I shall come.” On the next day the bishop came with presbyters and deacons, and entering the place, they fell on their faces and adored. But Malchus [or Malachus], a presbyter, one of those who had come with the bishop, moved by disbelief, said: “How is it certain that this is the head of the Forerunner?” And putting forth his hand to touch the hydria, he immediately withered, and his hand stuck to the hydria, nor could he draw it out. But after prayer was earnestly made by all, and all were glorifying God and praying for him, he was at length barely able to withdraw his hand, but it remained powerless. The bishop, however, together with all who were with him, taking the hydria with the holy treasure deposited there, placed it in the meantime in the diaconium, that is, the sacristy of the church, until a basilica should be built in his name. When this was completed, as the day of his holy deposition was approaching, Saint John appeared to the one whose hand had withered, saying: “At the procession itself, when the deposition takes place, place your hand upon the hydria, and it will immediately be healed.

When he had done this, she was restored to her former health. The deposition of Saint John the Forerunner and Baptist was made in his temple on the twenty-sixth day of October, in the year 763, the sixth indiction, under the reign of the religious, pious, and orthodox Augusti Valentinian the Younger and Marcian, princes worthy of eternal memory: to the praise and glory of the great God and our Saviour Jesus Christ, to whom glory is given together with the undefiled Father and the most holy and life-giving Spirit, for ever and ever. Amen. A sermon on the first, second, and third finding of the precious head of the holy Forerunner John the Baptist. Translated by the Reverend Father Combefis. Again the divine Forerunner comes to us; and again the prayer that is to hold the festal gathering approaches, and will deliver a sermon of thanksgiving in the assembly gathered here. Many are the solemnities of the admirable Herald, all of them equally illustrious and renowned; and anyone can take from each of them an argument for himself, so that each may contribute what it may, and one will remember one thing and another another, since even to remember a single one, and to praise it as it deserves, is not only difficult for speech but even impossible. For not only does the birth of the Forerunner surpass thought and the power of speaking, but also that earlier conception and exultation in the maternal womb, which was followed by prophecy. Moreover, also his upbringing, which is like that of no other. And of so great a man, his coming to the Jordan.

the arrival, what power of speech could overcome, and drive into straits? But what would you say about the Lord's arrival to him, with his head bowed, the touch of the hand, and the secret lustration of baptism? Of all these things, there is a separate and special feast for me, and also the glorious beheading, which the great man suffered, beheaded by Herod as the reward for a lewd and shameless dance. But since remembering these things is not for this time, as they have their own assigned days, and have been briefly related by us above: if it pleases, having omitted them, we will turn our speech to other matters, which we have determined to pursue at present. But the scope set for this speech is clearly to expound the discovery of the precious head; that is, its showing, and its bringing forth into the open. For we know that it is not one, but also a second, and a third. Since, therefore, by the secret counsel of God it has been hidden three times, and as many times has come forth and emerged from the bosom of the earth, it has been worthwhile to first mention the first discovery, then the second, and from there to proceed in order to the third; which the present speech has as its subject: although it is fitting that it also adhere to the others, and not depend singularly on any one, as if it used all. In this way, then, let it approach the matter, and show the purpose for which it was instituted, since it plainly fails with other names. From this point, the narrative will have to begin.

Now, then, the admirable John, the great herald and forerunner of the Truth, had been beheaded by Herod; and Herodias, after her shameless dance, had placed his head in safe concealment in the dark recesses of the palace itself. For the wicked woman feared that, if it were joined again to the rest of the trunk, it might be roused once more to denounce her crime. Yet she did not long delay receiving the reward for her deeds, for she herself perished by a most shameful death, and after her, her daughter; indeed, the latter’s neck was cut by the ice of a river in winter, so that an equal punishment might follow the crime. And so, with John’s head cut off, as we have said, and deposited in this manner by the shameless woman in the hidden recesses of the earth, that precious necklace—most useful to the people—remained for many years unseen, untouched, and inaccessible: perhaps because the divine herald so providentially arranged it, lest by its easy possession we should also have an easy loss and a contemptuous desire; otherwise, too, while the persecution from the worship of idols was growing strong under the instigators Diocletian and Maximian, it was not fitting that such a noble treasure should be revealed to the human race and cast before swine, when it was a pearl more illustrious than any other. For this reason, I think, the sacred head remained hidden, so that it might be unknown to the people and not betray itself. But if there is another, more hidden reason why it was concealed and its discovery delayed, let those who contemplate greater things and apply their minds to higher matters know it.

But when the time was approaching when that head was to be uncovered and brought forth from its earthly hiding place, then it was uncovered and brought forth at the time and in the manner that pleased the one who was being brought forth. And indeed that era was when Constantine the Great had taken up the scepter of the empire. As for the manner, let us see now in what way and by whose agency it was made manifest, and this first discovery took place. Two monks, setting out from the East, came to Jerusalem, eager to see the Lord's sepulcher and to visit all the sacred places there. The divine Forerunner appeared to one of them: "Proceed to the royal house of Herod," he said, "both of you, and take up my head, which is buried there in the ground." When that brother told the vision to the other, and he refused to believe it, and as both hesitated to go where they had been commanded, John presented himself to each of them again, gave the same orders, and sharpened their resolve. They immediately set out, full of confidence (for the Forerunner himself, having been seen, sped their journey), and at once dug up the place and brought forth the head, which gleamed like the radiance of light and breathed forth a fragrance of the sweetest odor, inexpressible in any words. And placing the head in a sack of goat hair (so I think it seemed fitting to the Baptist, since he himself covered his body with camel hair), they departed from there. But while they were on their way, a certain potter met them, a man struggling with extreme poverty and utterly wretched circumstances.

And so when they had met, and, as usually happens, a fellow traveler had joined them on the road, he also became a companion in carrying the burden, being ordered by them to carry the sack. Foolish and frivolous men, who entrusted their own good and treasure to another. And indeed the poor man carried it, since the treasure entrusted to him was unknown to him; for the monks had not revealed it. But the divine Forerunner appeared to him, and when it seemed opportune to him that the gift should pass to that man, he both taught him what he was secretly carrying and ordered him to flee with it. He secretly fled from his companions more quickly, carrying away only that secure treasure; which thereafter produced for him countless goods: he became powerful in wealth, enjoyed favorable circumstances, and everything else prospered for him. But since he was about to depart from human life, he entrusted the gift, safely placed in a little chest, to his sister, and warned her not to take it out of the chest until he announced his departure from life: for truly it was something great, and something that would provide great things. "For to us also," he said, "it brought great goods, such that one could not easily attain them by speaking. You yourself will immediately become a partaker of these, provided you honor the pledge and venerate it: but also, when you are about to depart from human life, you will entrust it as a deposit to some faithful person dear for his upright character, bequeathing it by testament." When he had given these instructions to his sister, he departed from life, and she, as is fitting, exceedingly joyful for the gift, devoted in spirit to it, and just as her brother had venerated it, was herself increased by many benefits from it.

But since his life was also declining toward the west, he entrusted the treasure to his companions, having deposited it, and with many warnings and entreaties urged them to guard it carefully. When thereafter many others, one after another, had obtained the pledge, and the deposit had passed from some to others, it finally came into the hands of a certain monk. His name was Eustathius; his understanding, however, was sound in faith, even though the error of others had escaped him. He too, trafficking in grace, both concealed the entrusted pledge and, along with it, cultivated the opinion he held (for he was an Arian man). But when the people of Emesa, from which city he also originated, finally recognized the man’s character and faith, and were about to drive him from the city, he begged for a reprieve of even a single day, and then they would cast him out. This was a malicious and utterly cunning scheme. For he had deposited the sacred head in a certain cave, placed it in a water jar, set a stone lid over its mouth, and heaped sand upon it; and for that reason he was seizing those delays of time, so that he might remove the pledge from there and, madman that he was, make it his own. Indeed, the people of Emesa, not allowing him to remain even for a moment, immediately banished him, since the divine man clearly sharpened their impulse and urged them to perform the good deed without delay. Thereafter, monks succeeded to the cave, pursuing the best kind of life; they cultivated the place, yet they were utterly unaware of the hidden pledge in it, that most abundant treasure.

And in this manner the first discovery was completed, having taken place around the twenty-fourth of February, as is conjectured. But since, as they say, it also happened that the treasure was hidden a second time, when Eustathius, with the depravity of his mind, had made a pile, it is worthwhile to say in what manner, at what time, and by whose agency the venerable head was found a second time, so that we may also pass on to the third discovery, for the sake of which our discourse has been undertaken. A certain Marcellus, illustrious in life, religious in character, who also served as the head of a monastery situated at a cave, on a certain night of the mid-week of the fasts, saw a dream of this kind, and related the vision to the brothers who served under him, in nearly these words: "It seemed to me," he said, "that all the doors of the monastery were open, through which a certain river was passing with a great roar and rush of waters." Struck into amazement by this matter, he turned the vision over in his mind, not knowing what to conjecture or to what that sight pertained. "And indeed," he said, "while I was in this state, immediately a certain voice was borne from on high, having a certain terrible and great sound. Then also a chorus of those sweetly singing psalms was heard. Those who performed this office were distributed separately into groups. The sense of the voice was this: 'Behold, the great John the Baptist of Christ is shown.' The individual groups that sent forth that voice entered through the eastern gate.

But when I, stunned by what had appeared, leaned against a certain ladder placed there, I saw two other altars: one extended to the east, the other to the south. In the middle stood a most beautiful temple, into which flocks entered one by one and reverently paid adoration. Then also two others of outstanding appearance, immediately visible to me, cried out in these words: "Behold, for you both the great John in the temple, whom you may both see and believe." I also saw him shining with great radiance. He looked upon the entering ranks with smiling eyes and bestowed the gift of blessing upon each in order. When those blessings had been imparted and had come to an end, I myself approached to be granted a blessing by him. And indeed I fell at his feet, trembling and fearful. But he immediately raised me up and, filling me with confidence, kindly nodded for a kiss of his awe-inspiring mouth. Then also, bringing forth a vessel full of honey from his bosom, he handed it into my hands and bade me take it. As soon as I received it, I went out from there, and I acted as if leading the way. Then he, with no delay, followed behind me, and together we both entered the monastery. His companions were with him, and the ranks I had seen, among which I also saw a certain fiery column shining before them. Struck by greater fear from this, I awoke from my agitation.

Such was what happened to me in a dream, a long one, and requiring a long exposition, no less awe-inspiring than true, since both aspects exist in it. Meanwhile, I, hesitating, command those subject to me that each one should pay double the customary amount of prayers. Among them, one named Isacius, while still singing psalms and raising his eyes to God, sees a fire burning before the cave and invading within the temple doors. He immediately shows what he saw. I, ordering silence, since I had already received a sense of the matter from the earlier vision, freed him from fear. For he seemed to me to have been terrified. After another five days had passed, another vision came to me again. For a certain hand appearing by night strikes my right thigh; from it also a voice resounded, crying out in these words: "Arise; behold, I have been granted to you as a gift." Moreover, a star also appears, which will be the marker of the place. Then I immediately arose, and at the same time the star went before me, until, coming, it stood above the place where the cave was, in which also a contiguous shell stood, under which the sacred treasure was buried. Therefore, when I had seen so clear a sign, falling to my knees and praying many times to him who had made himself visible to me, I began to dig the place with a mattock. Then, reaching a depth, and encountering a certain sand heaped up, after which there was also a tile, then a stone slab, under it I found the most precious treasure, covered by a certain jar and hidden within it.

Rejoicing in my heart at this, I immediately returned to the place of concealment, extracting nothing from it, and up to that point revealing to no one what had been seen. But shortly thereafter, Abba Gennadius also came to me, a man who had indeed obtained the gift of immense grace from God, and he himself had perceived a certain vision akin to the vision made to me, related a little above, which he also disclosed to me in its entirety, sealed. Then I, setting aside all hesitation, opened to him what had been shown to me, recounting each thing word for word, concealing nothing from him. He, seized with joy and amazement, asked that the pit and the place be shown to him, and in what place the sacred pledge had been placed. And indeed I also show it, nor do I forbid such a man from seeing it. When, therefore, we had separated from each other, I was again tossed on a sea of thoughts, turning over in my mind what I ought to do. Hence this great vision was also offered to me, that I should confer the matter with the bishop (for at that time Uranius presided over the Church of the Emesenians), and employ him as an assistant in what had appeared, and then use his counsels in that matter. But because I did not immediately carry out the matter, but delayed the undertaking, with thoughts dragging me this way and that, and when I referred it to others, namely the deacon Cyriacus and certain others, I also received the sense of a rash mind, and how much evil the delay brought upon me.

Late on the Sabbath, while I sat with those who were present and was telling some stories, suddenly someone struck me on the knees, and rendered me entirely immobile, barely bent to the ground. Seeing this, those who were present, and especially the aforementioned Gennadius, turned to prayers and vows, and earnestly begged the great Forerunner to free me from this mishap and restore my feet as healthy as before. For they knew by what name I had been so punished, and that the cause was a matter I had neglected and delayed. But when, as soon as the vow was made, I had received my feet ready for travel, I immediately went with those companions to the bishop, considering no business to be placed before this. Then I disclosed to him everything that had been seen: the dream, the vision, the cave, the place, the buried jar, and finally the sacred head, on account of which all these things had happened. The bishop immediately set himself to the task, and joyfully obeyed the command; and so, as dawn broke on the Lord's Day, he came to the place with lamps, and reverently and with fear, reaching out his hand to the jar, he brought forth the head—a sight terrible to those who saw it, and, except for them, incredible to others. For the hair appeared still attached, a sweet fragrance was exhaled, and an indescribable radiance shone forth.

Since the bishop’s companion, a presbyter named Acus, was somewhat doubtful and hesitated whether this was the head of the Forerunner, he put his hand into it more boldly (for the evil one is wont to envy good things), and immediately he plucked the fruit of his disbelief, his right hand withering and sticking to the urn to which he had applied it. And indeed he would have remained thus, had not those present for many hours besought the saint to heal him who was guilty and to reconcile him who had been doubtful. After the head of the Forerunner was received (namely on February 24, on which day the first discovery had also occurred), Bishop Uranius deposited the precious pledge in his church, which he had until then; and soon after, building a temple for the Baptist, when more workers had come to him, he transferred the gift to the city of Emesa, and to every other city and region a rich and inexhaustible treasure. Thus far the second discovery and manifestation, which took place when Valentinian and Marcian held the imperial scepters. But it is worthwhile that we also narrate the one which recently occurred, the third, for the sake of which our discourse has been instituted, which is more known and illustrious than the rest.

Therefore, when the sacred head had been deposited at Emesa, as we have said, and the most abundant gift of grace was available to those who came from near and far, the treasure remained assigned to that place for many years. And although it was confined within that space, its powers were not restricted by that boundary, but it generously dispensed benefits, so that they might reach everyone. Indeed, what are the hidden reasons and incomprehensible judgments of God? For when He had allowed the region of Emesa and the city itself to be taken by the hands of barbarians and to come under their dominion, He nevertheless did not think it right that the most precious head should remain with them and be assigned to them. And so it was not; rather, by the work of a certain pious and honorable worshiper, it was taken from there and transferred elsewhere at that time—namely, to Comana, a small and obscure city, which, however, enriched by that pledge, became illustrious and thereafter more renowned than the rest.

That vessel which held and contained the treasure was a certain silver urn bound with golden plates, so that the precious pledge might be preserved in a precious vessel. Moreover, most people, and especially the citizens of the queen of cities, did not know where it had been placed: both because the translation had been made secretly and without a witness, and because the time at which it had occurred was unknown. For no one, as far as we have been able to ascertain, openly handed down this matter. And so the head remained at Comana, not even, I think, sufficiently known to its own inhabitants. For both the times and other affairs had obscured the matter with ignorance, especially since the Iconoclasts had meanwhile emerged, who were so far from paying reverence to the relics of the saints that, wherever they knew them to exist, they consigned them to the flames. For that reason, therefore, the most sacred pledge was thereafter visible or known to no one.

After the supreme power of affairs had returned to the orthodox, and the scepters had again been entrusted to faithful Augusti, and the impious Iconoclasts had perished with a crash, having paid the fitting penalty, then indeed it pleased the Forerunner to make his head manifest; and he would entrust this wondrous gift not to this or that city (defined by small towns and narrow boundaries), but to the greatest and most royal of all, namely Constantinople; so that the inviolable treasure might be preserved there, and that city might be honored by its deposition, and the sacred gift itself, as is fitting, might borrow some splendor from her, since it would have greater honors and more abundant veneration in her midst. For at that time Michael and Theodora had taken up the scepters, and Ignatius, the successor of Methodius, a man renowned for many virtues, was governing the Church. Under these illustrious rulers, that most precious pledge was brought into the Queen of Cities, and it experiences this third and final discovery. Now the manner of the discovery was as follows.

One night, when the pontiff Theophorus, who shared both name and character with that other, was offering praises to God, a certain divine vision from heaven came to him (namely, that the city of Comana held the most precious head, enclosed in a silver urn and deposited in a sacred place; and that it was worth the effort to have it transferred to Byzantium; for so it had also seemed to the Forerunner). And he declared to the emperor what had been seen. Therefore, with both well disposed toward that matter, envoys were sent at once by each to retrieve the treasure. When they had come to the place, and had learned where the head was deposited, as the pontiff had indicated to them by a sign, they reverently extracted it. Indeed, before the news of the matter had yet been certainly brought to the city, the emperor, together with the patriarch, and as many nobles as were in the court, as many clerics and monks as there were, poured forth outside the city with incense and lamps to meet it, and with great ceremony they led the head in procession; and they applied to it both eyes, and lips, and forehead, and especially breasts. Then the pontiff, raising it with a trembling hand, brought the treasure into the palace church, and deposited it there: namely, on the day of the month of May. For this is the day of the celebration, the feast namely of the third Finding or Deposition. For either name is used, since a single solemnity is celebrated under the name of both.

For it was fitting that a worshiper of the Trinity, and one who had clearly revealed its mystery to others, should also disclose his own head to be found three times; and that he should neither fall short of that number nor exceed it; so that by this means, as in other things, he might be united to the first-leading Trinity and be honored by its number. For it is a precious number, and worthy, so to speak, of every acceptance. For there are three whom we adore, distinct as persons, although united in nature. Likewise, three parts are discerned concerning the soul, by which the rational animal is incited and moved; also three dimensions concerning the body, by which it is defined; three laws given to man, by which he was composed: natural, written, and that of grace. By three contemplations the mind raises its desire, namely natural, intelligible, and that which exceeds all power of the intellect. For it has nowhere further to extend, even if it be most perspicacious. Also three immersions in baptism, which both figure and obscurely signify the Trinity. A threefold insufflation of the Holy Spirit into the disciples by the Savior, by which they obtained the abundant gift of grace. Also three changes of things, which they call earthquakes, although one of these has not yet occurred. But what need is there to say more about the ternary and the Trinity? For just as the Trinity is the head of our faith, so clearly the ternary is preeminent among numbers, and this discovery of the sacred pledge is counted among them, and has obtained greater honor through it.

For that one is not single and singular, since even the number one is imperfect and lacking in quantity; nor is it twofold, because the number two is mixed with matter, from which John remained pure. Therefore for that reason it is threefold, because the number three is held in honor and is dear to him, as indeed he is adorned by and numbered with the Trinity. But because we know you, most blessed Forerunner, to be a worshiper of the Trinity and its best herald, on account of which your neck was also cut, do not cease to render her propitious to us; so that, among other things, we may walk the path that leads to her, avoiding whatever is crooked under your auspices, and being directed onto straight ways. For your love and affection expended toward us do not escape us, and that you daily bestow abundant grace upon us, you who preside over your flock and, as a generous rewarder, bestow great gifts upon those who are constant in your temple: may we also obtain these things, and, departing from here, be presented to the holy Trinity and be illuminated by her light, in Christ Jesus our Lord, to whom honor and adoration are due together with the unbegotten Father and the most holy Spirit, now and forever, and for ages of ages. Amen.

Today, most devout hearers, brings us together, bearing the third announcement of the memory of the Forerunner. For if, when a treasure is discovered by chance, all rush together with joy and seek to see the longed-for object, what festal delight may not rightly be demanded by the fact that the most venerable head of the Baptist, far more precious than any gold or precious stones, has now been revealed by the deliberate will of God, who orders all things for the salvation of the human race? Let us therefore exult in this and rejoice, since for men of religious mind the reception of spiritual gifts is a cause for exultation. Let us sing in joy; let us praise in thanksgiving: this is a different solemnity, a different praise. The feast of the Nativity presents the aspect of a rising; it displays the spiritual light-bringer as it were born from the maternal womb into the world in a wondrous manner. The feast of the Beheading, however, presents a setting; it represents the same divine luminary as, having completed the course of the whole spiritual day, descending beneath the earth, and there scattering the preliminary gleams of Christ’s advent to those placed in the underworld. What we now celebrate on this day, however, suggests something more hidden, namely, the resurrection of eternal life.

For indeed the Forerunner has arisen and, as it were, been restored to life a second time through the revelation of his most sacred head. A wondrous thing! The earth did not bear to keep this treasure hidden within itself for longer years and to afflict us with its loss; but at a certain proper time, like some new and ripe fruit, it brought forth its own fruit. Thus the heavens beheld the sacred head and rejoiced; the human race looked upon it and burst forth in praises; the demons perceived its meaning and were shattered; it shone more brightly than the sun with the light of truth, more radiantly than the moon with the luster of piety; it surpasses the varying multitude of stars in the number of its miracles. For what and how great streams of healings immediately flowed forth from it, more limpid and abundant than any spring? The grace of the Spirit soon breathed forth from that field, more fragrant and potent than all lilies. The whole world smelled the sweetest odor and exulted. All drew from it and, according to what they sought and as much as they desired, and in proportion to the zeal with which they were spurred in their minds, they seized for themselves. For the grace is so abundant that as much as the determined will of a faithful soul has abounded, so much is received. "The head of their circuits (namely, of sinners)," says David, "the labor of their lips" (Psalm 139:10); but for us this head has emerged as the solution of labors, the expulsion of diseases, the flight of demons, the generous bestowal of every divine gift.

For it is the head of him who leaped for joy in a barren womb at the presence of the Word of God incarnate in a virgin’s womb, of whom the most sacred David says: A man will go forth, and a high heart; and God will be exalted (Ps. 63:8). It is the head of him who, while still in the womb, was filled with the Holy Spirit; of whom the great Zacharias says: And you, child, will be called prophet of the Most High: for you will go before the Lord, to prepare his ways (Luke 1:76). It is the head of him who from the cradle itself until his appearance to Israel instituted a life of fasting in the desert, of whom the prophet Isaiah says: The voice of one crying in the desert: Prepare the way of the Lord, make straight his paths (Isa. 40:3). It is the head of him who preached the baptism of repentance for the remission of sins; of whom Scripture speaks thus: Behold, I send my angel before you (Mal. 3:1). But why need I say more? It is the head of him who was worthy to touch the divine crown, to whom the Lord said: Let it be for now; for thus it is fitting for us to fulfill all righteousness (Matt. 3:15). Yet in what way could any mortal at all praise the most blessed head as it deserves? And what tongue of earth-born men could ever sufficiently celebrate that head, so wondrous and radiant with the splendors of incorruption?

O divine and sacred head, vessel of the most sincere and purest senses! Spiritual censer of the fragrant sweetness of gentle breath! Most abundant treasury of the riches of wonderful graces! I praise your divinely woven locks, more precious than the gold of Ophir, surpassing the headbands of brides in beauty, upon which the razor of vice (namely, the deception of sin) did not ascend, as once upon Samson when Delilah raged against him. I magnificently proclaim your sacred beard, surpassing that of Aaron (Psalm 132:2), from which the dew of health flowed into the souls of the faithful, more polished than the dew of Hermon, which descends upon the mountains of Zion. I venerate your bright eyes, most splendid torches of the spirit, purer than the eyes of a dove, more precious than the most precious emerald stones. I offer in praise your ears, inspired by God, organs compared to heavenly voices. I fittingly use these words of Scripture morally concerning you: How beautiful are those cheeks, like those of a turtledove (Song of Songs 1 and 4:3), as it is held in the Song of Songs: Like the rind of a pomegranate are your cheeks; like a scarlet cord are your lips; like the tower of Lebanon are your nostrils, and your speech is sweet and comely (Song of Songs 7 and 4:3). I praise the enclosure of your teeth, gleaming with the whiteness of milk, from which the word of divine preaching proceeded to the ends of the earth. Finally, I praise your neck, snowy with gold and silver, which the most wicked sword pierced, and from which, instead of blood, fountains of miracles flowed forth.

What do you say, Herod? For I must now turn my speech to you. Did you obtain what you sought? Have you been made the fulfiller of what you desired? Not at all. Behold, for you again the witness of truth, that accusing sword of the spirit, the most free tongue of piety, lives and is not dead; it is loosed, not bound, and cries out against you more clearly than the blood of Abel: "You are not permitted to have the wife of your brother Philip" (Mark 6:18). It denounces your crime, that tongue which would restrain you from a nefarious bed, which would snatch you from the impending outrage. Did you grasp the meaning? Not at all. Were you chastened? Did you come to your senses? By no means. You did not diminish your lust: you made your whole mind a Maenad; as a prize for a spectacle, you brought forth the most divine head, dripping streams of blood, on a dish. Alas for the savagery! Alas for the most shameless banquet! This same thing is even now enacted in reality; and while it takes away John's head, it touches the members of Christ with the members of a harlot. For what else do drunkenness and feasting produce, according to the Apostle's meaning?

I yield also to you, wicked and criminal Herodias; have you obtained anything from your rash undertaking? Have you buried the Baptist beneath the earth? Is there, then, no one who still contradicts and opposes? Indeed, your vain hope, the feeble fable you played out, your empty effort and endeavor. The outcome of events has been reversed: as much as it seemed to you to conceal, so much was your crime made public. Where you thought to hide, there your crime is transmitted through generations of generations. And you, together with your husband, perished a bitter death, with your corrupted and stinking corpses below the tomb teeming with a host of worms; but the head which you cut off leaps above the ground: the hands of saints attend it, choirs of priests accompany it in procession, bands of monks pray before it, throngs of nobles magnify and pursue it with praises. It gathers by far the greatest multitude of men, a congregation collected by divine will; itself, so to speak, assembling the very multitude of angels and joining in the fellowship of praise with us; since it exists as a most illustrious celebration, supremely dear to angels, contending with them in name and glory. It pours forth the ointments of grace, surpassing nard, surpassing crocus, surpassing cinnamon and all aromatic spices. It cries out and proclaims your ever crime-filled undertaking, denouncing it without voice.

Such is the end of wickedness, and such great infamy accompanies it. Understand this, you kings of the earth, satraps and potentates, governors and subjects, and every order of mankind, so that, as in other matters, so in marriages, following what is lawful, you do not fall into the same crime as those wicked ones, stained with equal disgrace. But since we have crowned the golden head, as far as is permitted, with flowers of praise more precious than gold, come, I pray, let us also take up the other members, lest, praising the Forerunner only in part, we seem to offer a diminished and less than just praise. What, then, is more splendid and more worthy than the hands that merited to place Christ upon in baptism? For since God is fire, think of the fact that, by the touch of the divine head, as if by the commerce of fire, the Forerunner’s hands, their nature unchanged, were rendered fiery. His back, in the pallor of gold, according to what is sung (Psalm 67:14), which bears the cross of Christ on his shoulders. His belly, an ivory pyxis upon a sapphire stone (Song of Songs 5:14), as Scripture says, which has eliminated the delights of the belly existing in the navel. His loins, embracing the sanctity of chastity, who has accepted the gift of virginity. The measures of his thighs are like torques (Song of Songs 7:2), who is girded with the sword of imperturbability. His legs, marble columns founded upon golden bases (Song of Songs 5:15), that is, of virtues. His feet, having divine steps, which prepare the paths of the Lord.

All the most sacred and immaculate members of that body, arms of justice, chosen vessel, sanctified. Chastity raised him, and constant prayer absolved him. Nor should I omit even those things which are external, namely his garment and his belt. For indeed the patriarch Jacob made a variegated tunic for his dearest son Joseph, but the great evangelist Matthew describes John's garment as simple and unadorned. For he says, "His garment was of camel's hair, and a leather belt around his loins" (Matthew 3:4); here also he obscurely indicates symbols that bring the death of sin, although in that passage the variegated garment is also explained in another sense. But what mind and tongue of mine could be equal to satiating your praise in each of your members, O greatest glory of men? Yet because I am constrained and poor on both sides, grant pardon as the most humane one, and confirm me, your least servant, together with my spiritual Father and your flock, and preserve all the praisers of your divine magnificence safe in Christ Jesus our Lord, to whom is glory and dominion with the most holy Father and life-giving Spirit, now and always, and unto ages of ages. Amen.